wholeness systems healing
What is the Mandala?
The mandala is both a process and an entity. It is a self-contained living system as well as a network, framework, vibration, affirmation, system of interpretation, energy body and universal pattern of sacred geometry symbolically representative of the whole itself.
birthing mandalic relations
Energy flows in interrelationships of trust when dynamic networks of creation catalyze movement and vibrational change superseding the personal systems of interpretation that hold onto fear and resistance. Dynamism leads to collectivity and reflexive action through shared production and regenerative growth.
The mandala pattern we use in Transformation Medicine is based on the Flower of Life. The core formation is called the Seed of Life.
This pattern of sacred geometry is not new. It has been found on the stones of ancient architectural sites dating tens of thousands of years old and is also a prominent symbol found in all major religions around the world. The source of this pattern is yet a puzzle to man as
its universality across the planet perplexes historians regarding its actual origins. It weaves context within patterns of deep structure and relates color to the Key of 7 through the light spectrum, octaves of music, frequencies of vibration, brainwaves, and the energy centers of the human body also known through Eastern philosophy and tradition as the Chakra System.
To experience the mandala through the energy body, (visualized to the right using the chakra system as an example) we shift the circular framework of the Seed of Life into a vertically linear perspective.
A spaciousness of time relevant to human systems of interpretation, conducting narrative in body, mind and spirit relations, unravels from the circular pattern and is made visible through dimensions of existence, emotion, sensation, love, expression, thought and being.
To observe the mandala as spectrums of vibrational frequency, light and sound, we shift linearity to a horizontal view.
In our modern time-based structures of reality, nodes exist in sequence with lines - from Point A to Point B - direct changes in time, through marked constructs of space, delineating the prominent linear worldviews that dominate our current social dream matrix. Remembrance of linearity as a circular whole, or non-linear entity, with interconnections and interrelations between various dimensions of ‘self’ and ‘self in relation to other’ requires a change in perceptual fields of awareness - we cannot just see the mandala as a framework, we also need to experientially understand how to know ourselves through this system.
The mandala, as experienced in our work, communities, organizations, projects, and persons, has recursively structured both the components and networks of production that reflexively relate to the system, its environment, and the interrelational domains of the elements. The functional integrity of the mandala is not singularly rooted, nor is it individually identifiable in authorship.
relating the mandala to whole systems healing
The mandala represents a whole-systems approach to healing and experiential learning as an inception - a conceived moment within an emergent process of communication and dialogic multiplicity, hermeneutically observed from within.
It begins with the questions: “Who am I?” and “Why am I here?” These questions unfold, unravel, and deconstruct through the production of social and cognizant understandings that support adaptive elements within the internal meaning-making systems and perceptive fields of awareness that lead to structural coupling, language, and meta-narrative.
Functional boundaries between thought and language maintain an intuitive nexus of cognition that dialogue is able to make visible within the interactions and organizations of meta-structure gently differentiated by the inquisitive borders of color, the binary codes within each color, and the receptive integration of these spaces through both the central and peripheral views of the whole that encompass all the parts. Functional differentiation of these systems is not singularly definable. Therefore, interrelationship and juxtaposition of colors coupled with contiguous points of continuity is relevant to the greater context of whole and part relations and the process of analogous interaction that leads to the potential for regenerative reproduction and deeper emergence.
Healing itself, as a Wholeness System, embodies multifaceted relationalities, within a vast system of interpretations, that bring together elements of philosophy, psychology, sociology, economics, cultural relations and the like. To understand this in further detail, the following excerpt, sheds some light on the mandala as a process:
exerpt from “The Mandala As Centrifuge to Eastern Emergence, Western Convergence”
written by pi villaraza
The Mandala’s Color-based statements in the past came into use for healers, therapists, doctors, life coaches, mentors who come into contact with the many metaphorical symbolisms that come up when people experience expanded states, such as what happens in innerdance.
Whenever the subconscious begins to reveal the many dream-like insights that Sigmund Freud and Carl Jung inaugurate throughout the psychoanalytic project, archaic and intuitive messages seemed to express similar patterns arising within each evolving dimensional system of interpretation.
As a first example, the Red Chakra signifies grounding, normally reflexing on the human dimension of stability, sustainability, sufficiency and physical well-being. To explicate how the mandala brings observation to this particular dimension, this author offers two examples.
One common blockage or problematic held within the Red dimension is the issue of scarcity, often uttered by people as “I do not have enough resources,” “I am poor,” “I suffer from insufficiency.” It doesn’t matter if the person who holds this belief is financially wealthy or is in poverty. The Mandala’s role is to mirror the belief structures studied both by psychology and oriental systems such as Buddhism and Hinduism that understands fear’s influence in manifesting one’s experiential reality of Maya, the world of illusion. Until a person’s belief structures around grounding processes have restructured their psychic scaffoldings toward “in my simple abundance, I have everything I need,” a meta-systemic transformation has yet to take place within this life facet. In assisting a person dealing with traumatic conditions that presently influence states of insufficiency and lack, a therapist using the chakra system might bring up the other colors/dimensions to understand the narrative elements that hold the dominant blockage being revealed intuitively to one suffering from depression, anxiety, cancer, addiction or any psychological disorder.
Over the years, it was observed how one’s inability to speak (blue), emotional entrapments (orange), an inability to think clearly (indigo), one’s locus of control (yellow), self-esteem issues (green) influences social dynamics in very Asian polychronic ways, an Oriental energy-oriented dialogic version of the “talking cure” Freud initially uncovered that happens more through non-verbal means where high context societies are involved. Herein, the Mandala can be seen a psychoanalytic mapping device apt for highly right-brained oriented persons or cultures using an empathic simplification of what normally daunts practitioners into thinking healing dialogues require intensive chirographic training modes for authentic transformation to happen.
Going further into the Mandala’s dialogic maps within the Red dimension, we look at a common mapping that is used by medical practitioners. Many specialists in the realm of healing scamper for ways to harvest insight from the short available time they have when diagnosing patients suffering from mild to debilitating ailments. Integrative practitioners seek for systems that reveal the emotional and cognitive pathological causality of diseases. Considering the chakra systems perceive consciousness blockages mapped in the endocrine and other functional systems concerning respiratory, digestive, circulatory and nervous pathways, the mandala serves to dismantle the assymetrical walls that separate the doctor from the patient.
Inevitably, as observation of one’s beliefs come about, the mandala paves for a future integrative medicine where the patient’s deeply held consciousness emerges as the true doctor. In relation to health, the common fear-based observation held within the Red is, “the human body does not have the capacity to heal itself.” As doctors begin to observe their patients’ patterns of perception and behavior on this limiting thought system, they support people’s arriving ont the highest observation of “I deeply trust the human body’s amazing power to self-regenerate and heal.” On this dialogic note, it is safe to say that the Mandala as a belief map happens primarily through trust-based exchanges.
According to David Bohm whose Dialogue model still stands as one of the great initiators for helping modern discourse advocates to understand the power conversations hold for facilitating understanding: “dialogue is a way of observing, collectively, how hidden values and intentions can control our behavior, and how unnoticed cultural differences can clash without our realizing what is occurring. It can therefore be seen as an arena in which collective learning takes place and out of which a sense of increased harmony, fellowship and creativity can arise.” The insights harvested from the last six years of using the Mandala in the realms of medicine, education, economics, dialogue, organizing community have been many. Despite this, given the private nature that intimately holds the deeply vulnerable exchanges that allow people to work on the inter-subjective aspects of the Mandala, very little has been documented, particularly in Asian settings where oral cultures discover concepts in vastly different ways from their chirographic Western counterparts. This cultural feature rather than being a weak point, has provided the Mandala a great amount of time to unravel highly non-linear processes that tend to self-organize, organically revealing order from the seeming emotional and energetic chaos that takes place during transformation and healing that takes place during people’s stages of crisis and grieving.